VedaVyasa
Praneetha
The Mad Bhagavatam
Chapter 56
How the Syamantaka jewel Brought Krishna Jâmbavatî and Satyabhâmâ
This chapter describes how Lord Kṛṣṇa recovered the Syamantaka jewel to allay false accusations against Him and married the daughters of Jāmbavān and Satrājit. By enacting the pastime involving the Syamantaka jewel, the Lord demonstrated the futility of material wealth.
When Śukadeva Gosvāmī mentioned that King Satrājit offended Lord Kṛṣṇa on account of the Syamantaka jewel, King Parīkṣit became curious to hear the details of this incident. Thus Śukadeva Gosvāmī narrated the story.
King Satrājit received the Syamantaka gem by the grace of his best well-wisher, the sun-god, Sūrya. After fastening the gem to a chain, which he then hung around his neck, Satrājit traveled to Dvārakā. The residents, thinking he was the sun-god himself, went to Kṛṣṇa and told Him that Lord Sūrya had come to take His audience. But Kṛṣṇa replied that the man who had come was not Sūrya but King Satrājit, who looked extremely effulgent because he was wearing the Syamantaka jewel.
In Dvārakā Satrājit installed the precious stone on a special altar in his home. Every day the gem produced a large quantity of gold, and it had the additional power of assuring that wherever it was properly worshiped no calamity could occur.
On one occasion Lord Śrī Kṛṣṇa requested Satrājit to give the gem to the King of the Yadus, Ugrasena. But Satrājit refused, obsessed as he was with greed. Shortly thereafter Satrājit's brother Prasena left the city to hunt on horseback, wearing the Syamantaka jewel on his neck. On the road a lion killed Prasena and took the jewel away to a mountain cave, where the king of the bears, Jāmbavān, happened to be living. Jāmbavān killed the lion and gave the jewel to his son to play with.
When King Satrājit's brother did not return, the King presumed that Śrī Kṛṣṇa had killed him for the Syamantaka gem. Lord Kṛṣṇa heard about this rumor circulating among the general populace, and to clear His name He went with some of the citizens to find Prasena. Following his path, they eventually found his body and that of his horse lying on the road. Further on they saw the body of the lion Jāmbavān had killed. Lord Kṛṣṇa told the citizens to remain outside the cave while He went in to investigate.
The Lord entered Jāmbavān's cave and saw the Syamantaka jewel lying next to a child. But when Kṛṣṇa tried to take the jewel, the child's nurse cried out in alarm, bringing Jāmbavān quickly to the scene. Jāmbavān considered Kṛṣṇa an ordinary man and began fighting with Him. For twenty-eight days continuously the two fought, until finally Jāmbavān grew weak from the Lord's blows. Now understanding that Kṛṣṇa was the Supreme Personality of Godhead, Jāmbavān began to praise Him. The Lord touched Jāmbavān with His lotus hand, dispelling his fear, and then explained everything about the jewel. With great devotion Jāmbavān gladly presented the Syamantaka jewel to the Lord, together with his unmarried daughter, Jāmbavatī.
Meanwhile Lord Kṛṣṇa's companions, having waited twelve days for Kṛṣṇa to come out of the cave, returned to Dvārakā despondent. All of Kṛṣṇa's friends and family members became extremely sorrowful and began regularly worshiping Goddess Durgā to assure the Lord's safe return. Even as they performed this worship, Lord Kṛṣṇa entered the city in the company of His new wife. He summoned Satrājit to the royal assembly and, after recounting to him the entire story of the Syamantaka jewel's recovery, gave the jewel back to him. Satrājit accepted the jewel, but with great shame and remorse. He went back to his home, and there he decided to offer Lord Kṛṣṇa not only the jewel but also his daughter so as to atone for the offense he had committed against the Lord's lotus feet. Śrī Kṛṣṇa accepted the hand of Satrājit's daughter, Satyabhāmā, who was endowed with all divine qualities. But the jewel He refused, returning it to King Satrājit.
10.56.1
(1) S'rî S'uka said: 'Satrâjit ['always victorious', see 9.24: 13] having been offensive with Lord Krishna gave Him as atonement his daughter in marriage together with the jewel known as Syamantaka.'
10.56.2
śrī-rājovāca
satrājitaḥ kim akarod
syamantakaḥ kutas tasya
(2) The honorable king said: 'What offense committed Satrâjit against Krishna, o brahmin, from where came Syamantaka and why gave he his daughter to the Lord?'
10.56.3
āsīt satrājitaḥ sūryo
(3) S'rî S'uka said: 'The sun-god who was Satrâjit's best friend gave, satisfied with him as his devotee, full of affection the jewel called Syamantaka.
10.56.4
tejasā nopalakṣitaḥ
(4) He, wearing that jewel shining as brilliant as the sun around his neck was, when he arrived in Dvârakâ o King, because of the effulgence not recognized.
10.56.5
(5) The people, by the glare robbed of their vision when they saw him from a distance, presumed that Sûrya had arrived and reported that to the Supreme Lord who was engaged in a game of dice:
10.56.6
dāmodarāravindākṣa
(6) 'O Nârâyana, with obeisances unto You, o Holder of Club, Cakra and Lotus, o Dâmodara, o Lotus-eyed One, o Govinda, o beloved of the Yadus!
10.56.7
(7) Savitâ ['the radiant one'], who with the intense radiation of his radiating disc steals the vision of men, has come to see You, o Lord of the Universe.
10.56.8
nanv anvicchanti te mārgaḿ
draṣṭuḿ tvāḿ yāty ajaḥ prabho
(8) It must be so that of the most exalted of the gods of wisdom seeking out Your path, the one not born [Sûrya], knowing that You now hide among the Yadus, has come to see You.'
10.56.9
prahasyāmbuja-locanaḥ
(9) S'rî S'uka said: 'Hearing these innocent words said He with the Lotuslike Eyes smiling: 'That's not Ravideva, it's Satrâjit glowing because of his jewel.'
10.56.10
maṇiḿ viprair nyaveśayat
(10) He [Satrâjit] arriving at his opulent home executed with festivity auspicious rituals in the temple room where he with the help of the learned installed the jewel.
10.56.11
durbhikṣa-māry-ariṣṭāni
sarpādhi-vyādhayo 'śubhāḥ
yatrāste 'bhyarcito maṇiḥ
(11) Day after day would it bring him eight bhâras [of about 9.7 kg] of gold, o prabhu, and none of the inauspicious of famines, premature deaths, catastrophes, snakebites, mental and physical disorders and cheaters would there in the presence of the gem properly being worshiped take place.
the following śāstric reference concerning the bhāra:
caturbhir vrīhibhir guñjāḿ
bhāraḥ syād viḿśatis tulāḥ
"Four rice grains are called one guñjā; five guñjās, one paṇa; eight paṇas, one karṣa; four karṣas, one pala; and one hundred palas, one tulā. Twenty tulās make up one bhāra." Since there are about 3,700 grains of rice in an ounce, the Syamantaka jewel was producing approximately 170 pounds of gold every day.10.56.12
naivārtha-kāmukaḥ prādād
(12) Some day asked S'auri [Krishna] on behalf of the king of the Yadus [Ugrasena] for the gem, but, he, greedy for the wealth, saw no offense in it not to hand it over.
10.56.13
(13) One day, hanging the intensely radiating jewel around his neck, mounted Prasena [Satrâjit's brother] a horse and went he hunting in the forest.
The inauspicious result of Satrājit's refusal of Lord Kṛṣṇa's request is about to manifest.
10.56.14
(14) Prasena along with his horse were killed and dragged away by a lion who on his turn entering a cave was killed by Jâmbavân ['he from the Jambu-trees'] who wanted the jewel.
10.56.15
(15) He then in the cave handed the jewel over to his kid as a toy to play with. Meanwhile not seeing his brother, got Satrâjit deeply troubled:
10.56.16
prāyaḥ kṛṣṇena nihato
bhrātā mameti tac chrutvā
(16) 'My brother gone to the forest wearing the jewel around his neck is probably killed by Krishna', and what he thus said was what the people heard whispering in one another's ears.
10.56.17
(17) When the Supreme Lord came to hear of it followed He, in order to clear Himself of the gossip of His infamy, together with the citizens the path taken by Prasena.
10.56.18
(18) Seeing that he and his horse were killed by a lion in that forest, discovered they that the lion had been killed too on a mountain slope by Riksha [Jâmbhavân].
10.56.19
andhena tamasāvṛtam
(19) Stationing the people outside of the terrifying cave of the king of the rikshas [the bears] entered the Supreme Lord alone the pitch-dark place.
10.56.20
avatasthe 'rbhakāntike
(20) When He saw that that most precious of jewels was used as a child's plaything, decided He to take it away and approached He the child.
10.56.21
tac chrutvābhyadravat kruddho
(21) Seeing the stranger cried the nurse in fear so that Jâmbavân, that best one of the strong, when he heard that in anger ran forward.
10.56.22
yuyudhe svāmīnātmanaḥ
kupito nānubhāva-vit
(22) He keeping Him for a worldly person, fought then, unaware of who he dealt with, against Him, the Supreme Lord, his own Master [compare 5.6: 10-11 and B.G. 16: 18].
The words puruṣaḿ prākṛtaḿ matvā, "thinking Him a mundane person," are very significant. So-called Vedic scholars, including most Western ones, enjoy translating the word puruṣam as "man" even when the word refers to Lord Kṛṣṇa, and thus their unauthorized translations of Vedic literature are tainted by their materialistic conceptions of the Godhead. However, here it is clearly stated that it was because Jāmbavān misunderstood the Lord's position that he considered Him prākṛta-puruṣa, "a mundane person." In other words, the Lord is actually puruṣottama, "the ultimate transcendental person."
10.56.23
ubhayor vijigīṣatoḥ
āyudhāśma-drumair dorbhiḥ
kravyārthe śyenayor iva
(23) A very furious fight ensued between the two who each tried to win with the help of stones, trees, their arms and with weapons as if they were two hawks fighting over some meat.
10.56.24
(24) Day and night continued without interruption for twenty-eight days the fight of fists against fists with blows hard as lightening.
10.56.25
niṣpiṣṭāńgoru bandhanaḥ
(25) With the muscles of his huge body pummeled by the blows of Krishna's fists, perspired he, diminished in strength, all over and addressed he Him in great amazement:
10.56.26
(26) 'I know You, You are the life air, the physical and mental strength of all living beings, Lord Vishnu, the Primeval Personality, the All-powerful Supreme Controller.
10.56.27
sṛṣṭānām api yac ca sat
(27) You indeed are the Creator who of All Creators and the Created of the Universe art the Essence, who of the subduers art the Subduer, the Lord, the Soul Supreme to all the Souls [compare 3.25: 41-42].
As Lord Kapila states in the Śrīmad-Bhāgavatam (3.25.42): mṛtyuś carati mad-bhayāt. "Death himself moves about out of fear of Me."
10.56.28
(28) You are the One of whose little evidence of anger with Your glances the ocean and the crocodiles and whale-eating whales [timingilas] agitated gave way for building a bridge; You are the one famous for setting Lankâ afire; by Your hand fell the heads of the Râkshasa to the ground that You cut off with Your arrows [see 9: 10].'
10.56.29-30
abhimṛśyāravindākṣaḥ
(29-30) O King, Acyuta, the lotus-eyed Supreme Lord, the son of Devakî, then from His great compassion for His devotees addressed the king of the bears who had understood the truth. Touching him with the hand that bestows all blessings said He with with a voice as deep as the [rumbling] clouds:
10.56.31
mithyābhiśāpaḿ pramṛjann
ātmano maṇināmunā
(31) 'O lord of the bears, We came here to the cave because of the jewel, in order to dispel the false accusation that with this jewel was held against Me.'
10.56.32
ity uktaḥ svāḿ duhitaraḿ
kṛṣṇāyopajahāra ha
(32) Thus addressed presented he along with the jewel happily as a respectful offering his maiden daughter named Jâmbavatî to Krishna.
10.56.33
pratīkṣya dvādaśāhāni
(33) Not seeing S'auri who had entered the cave coming out, went the people after waiting for twelve days unhappy back to their city.
10.56.34
rakmiṇy ānakadundubhiḥ
suhṛdo jñātayo 'śocan
(34) Devakî, Rukminî devî, Vasudeva and all His friends and relatives lamented over Krishna not coming out of the cave.
10.56.35
satrājitaḿ śapantas te
duḥkhitā dvārakaukasaḥ
upatasthuś candrabhāgāḿ
durgāḿ kṛṣṇopalabdhaye
(35) They, the residents of Dvârakâ sorrowfully cursed Satrâjit and then worshiped Durgâ, the fortune of the moon [the deity called Candrabhâgâ] in order to retrieve Krishna.
10.56.36
teṣāḿ tu devy-upasthānāt
(36) After the worship of the goddess granted she responding to them the benediction. Directy thereafter appeared to their great jubilation the Lord who had achieved His purpose on the scene together with His [new] wife.
10.56.37
(37) Greatly aroused on finding out that Hrishîkes'a had come with a wife and the jewel around His neck, they all rejoiced as if someone had risen from death.
Jāmbavān had placed the jewel on the Lord's neck when he had presented his daughter in marriage.
10.56.38
(38) Satrâjit, summoned by the Supreme Lord to the royal assembly, was in the presence of the king informed of the recovery of the jewel which then was presented to him.
10.56.39
gṛhītvāvāń-mukhas tataḥ
anutapyamāno bhavanam
(39) And he took extremely ashamed, head down, the gem and went home leaving full of remorse about his sinful behavior.
10.56.40-42
so 'nudhyāyaḿs tad evāghaḿ
balavad-vigrahākulaḥ
prasīded vācyutaḥ katham
upāyo 'yaḿ samīcīnas
(40-42) Pondering over that evident offense thought he, apprehensive about a conflict with the ones in power: 'How will I cleanse myself of the contamination and how can I satisfy Acyuta? What good should I do so that the people won't curse me for being narrow-minded, petty, befooled and avaricious after the wealth? I'll give the [Syamantaka-]jewel to Him as well as my daughter, that jewel among women; that's the way to make it up with Him and nothing else!'
10.56.43
kṛṣṇāyopajahāra ha
(43) Thus intelligently deciding set Satrâjit himself to it and presented he his fair daughter and the jewel to Krishna.
10.56.44
rūpaudārya-guṇānvitām
(44) She, Satyabhâmâ, sought by many men for being endowed with the qualities of a fine character, beauty and magnanimity, married the Lord according the customs.
10.56.45
(45) The Supreme Lord said: 'We do not desire back the jewel o King, let it remain with you being of devotion with the godhead [Sûrya] so that We may also be the enjoyers of its fruits.'
Satrājit should have worshiped Lord Kṛṣṇa, the Supreme God. Thus there is certainly a touch of irony in Lord Kṛṣṇa's saying "After all, you are a devotee of the sun-god." Furthermore, Kṛṣṇa had already acquired Satrājit's greatest treasure, the pure and beautiful Satyabhāmā.
Thus end of the Tenth Canto, Fifty-sixth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Syamantaka Jewel."
Canto 10
Chapter 57
Satrâjit Murdered, the Jewel Stolen and Returned Again
This chapter describes how Lord Kṛṣṇa, after the murder of Satrājit, killed Śatadhanvā and had Akrūra bring the Syamantaka jewel back to Dvārakā.
When Lord Śrī Kṛṣṇa heard that the Pāṇḍavas had supposedly been burned to death in the palace of lac, He went to Hastināpura with Lord Baladeva to maintain the principles of worldly protocol, even though, being omniscient, He knew the report was false. With Kṛṣṇa out of Dvārakā, Akrūra and Kṛtavarmā incited Śatadhanvā to steal the Syamantaka jewel from Satrājit. Bewildered by their words, the sinful Śatadhanvā murdered King Satrājit in his sleep and stole the gem. Queen Satyabhāmā was overcome with grief at the death of her father, and she rushed to Hastināpura to report the sorrowful news to Śrī Kṛṣṇa. Together with Lord Baladeva, Kṛṣṇa then returned to Dvārakā to kill Śatadhanvā.
Śatadhanvā went to Akrūra and Kṛtavarmā to beg for help, but when they refused he left the jewel with Akrūra and fled for his life. Kṛṣṇa and Balarāma pursued him, and Lord Kṛṣṇa beheaded him with His sharp-edged disc. When the Lord could not find the Syamantaka jewel on Śatadhanvā's person, Baladeva told Him that Śatadhanvā must have left it in someone's care. Baladeva further suggested that Kṛṣṇa return to Dvārakā to find the jewel while He, Baladeva, would take the opportunity to visit the King of Videha. Thus Lord Balarāma traveled to Mithilā and remained there for a few years, during which He taught King Duryodhana the art of fighting with a club.
Lord Kṛṣṇa returned to Dvārakā and had the funeral rites performed for Satrājit. When Akrūra and Kṛtavarmā heard how Śatadhanvā had met his death, they fled Dvārakā. Soon many kinds of disturbances — mental, physical and so on — began to afflict Dvārakā, and the citizens concluded that the cause of these troubles must be Akrūra's exile. The city elders explained, "Once there was a drought in Benares, and the king of the region gave his daughter in marriage to Akrūra's father, who was visiting Benares at the time. As a result of this gift, the drought ended." The elders, thinking Akrūra had the same power as his father, declared that Akrūra should be brought back.
Lord Kṛṣṇa knew that Akrūra's exile was not the main cause of the disturbances. Still, He had Akrūra brought back to Dvārakā, and after properly honoring him with worship and greeting him with sweet words, Kṛṣṇa told him, "I know Śatadhanvā left the jewel in your care. Since Satrājit had no sons, his daughter's offspring are the just claimants to whatever property he has left behind. Nonetheless, it would be best for you to keep the troublesome jewel in your care. Just let Me show it once to My relatives." Akrūra presented Kṛṣṇa with the jewel, which shone as brilliantly as the sun, and after the Lord had shown it to His family members He returned it to Akrūra.
10.57.1
vijñātārtho 'pi govindo
(1) The son of Vyâsa said: 'Even though He was aware of what factually had transpired went Krishna, hearing [of the rumor] that the sons of Pându and queen Kuntî had burned to death [in the house of lac], in order to answer to His family obligations together with Balarâma to the Kuru kingdom.
The Lord was quite aware that the Pāṇḍavas had escaped the assassination plot of Duryodhana, although the world heard the false news that the Pāṇḍavas and their mother had perished in the fire.
10.57.2
(2) Meeting with Bhîshma, Kripa, Vidura, Gândhârî and Drona They equally sorrowful said: 'Ah how painful this is!'
that those who were involved in the assassination attempt were of course not at all sorry to hear of the Pāṇḍavas' death. The persons specifically mentioned here, however — Bhīṣma, Kṛpa, Vidura, Gāndhārī and Droṇa — were actually unhappy to hear of the supposed tragedy.
10.57.3
(3) Getting the chance, o King, said Akrûra and [the Bhoja] Kritavarmâ [meanwhile in Krishna's absence in Dvârakâ] to S'atadhanvâ ['hundredbow', a bad character]: 'Why not take the jewel?
Akrūra and Kṛtavarmā reasoned that since Kṛṣṇa and Balarāma were absent from Dvārakā, Satrājit could be killed and the jewel stolen. Śrīla Śrīdhara Svāmī mentions that these two must have flattered Śatadhanvā telling him, "You are much braver than we are; so you kill him."
10.57.4
yo 'smabhyaḿ sampratiśrutya
(4) He who promised each of us his gem of a daughter, gave her, ignoring us, to Krishna; why then should Satrâjit not follow his brother [in death, see 10.56: 13 and footnote*]?'
Since Satrājit's brother, Prasena, had been violently killed, the implication of "following his brother's path" is obvious. What we have here is an assassination plot.
It is well known that both Akrūra and Kṛtavarmā are exalted, pure devotees of the Supreme Lord, so their unusual behavior requires some explanation. The ācāryas provide it as follows: Śrīla Jīva Gosvāmī states that Akrūra, although a first-class, pure devotee of the Lord, was a victim of the anger directed against him by the residents of Gokula because he took Lord Kṛṣṇa away from Vṛndāvana. The gosvāmī further states that Kṛtavarmā had associated with Kaḿsa — both of them being members of the Bhoja dynasty — and thus Kṛtavarmā was now suffering from this undesirable association.
Śrīla Viśvanātha Cakravartī offers an alternative explanation: Both Akrūra and Kṛtavarmā were furious with Satrājit because he had insulted Lord Kṛṣṇa and spread false rumors about Him in Dvārakā. Under normal circumstances Akrūra and Kṛtavarmā would have been most pleased that Lord Kṛṣṇa married the beautiful Satyabhāmā. Being pure devotees, they could not actually be unhappy about this match, nor could they become jealous rivals of the Lord. Therefore they had an ulterior motive in behaving like His rivals.
10.57.5
(5) Thus influenced by the two killed that most wicked man, in his sinfulness shortening his lifespan, out of greed Satrâjit while he was sleeping [compare 1.17: 39].
10.57.6
(6) As the women helplessly cried calling for help took he, after having killed like a butcher does animals, the jewel and took he off.
10.57.7
(7) When Satyabhâmâ saw that her father had been killed, lamented she thrown in grief: 'O father, alas o father, with you being killed I am killed!' and then she fainted.
Satyabhāmā's anguished feelings and words at the death of her father were prompted by Lord Kṛṣṇa's pastime potency (līlā-śakti), to prepare for the Lord's violent reaction against Śatadhanvā.
10.57.8
kṛṣṇāya viditārthāya
taptācakhyau pitur vadham
(8) Putting the corpse in a large vessel of oil she went to Hastinâpura to Krishna who [already] knew of the situation, and related sorrowfully the murder of her father.
10.57.9
tad ākarṇyeśvarau rājann
ity asrākṣau vilepatuḥ
(9) The Lords hearing that o King, imitating the human ways both lamented with eyes full of tears: 'Oh what a tragedy fell upon us!'
10.57.10
(10) The Supreme Lord then went back to His capital with His wife and elder brother, prepared to kill S'atadhanvâ and take the jewel from him.
10.57.11
so 'pi kṛtodyamaḿ jñātvā
(11) He, learning that, in fear took action to save his life and entreated for assistance Kritavarmâ who told him:
10.57.12-13
nāham īsvarayoḥ kuryāḿ
kaḿsaḥ sahānugo 'pīto
saḿyugād viratho gataḥ
(12-13) 'I cannot be of any offense with the Lords Râma and Krishna; how can he who causes Them trouble indeed be of good fortune? Kamsa and his followers in their hatred of waging against Them lost their wealth and lives while Jarâsandha in seventeen battles [even] lost his chariot!'
that the word helanam indicates acting against the Lords' will, and that vṛjinam indicates an offense against the Lords.
10.57.14
pratyākhyātaḥ sa cākrūraḿ
so 'py āha ko virudhyeta
(14) He, turned down, next begged Akrûra for help but he also said: 'Who, knowing the strength of the Lordships, can oppose Them?
10.57.15
na vidur mohitājayā
"It is the Supreme Lord who creates, maintains and destroys this universe simply as His pastime. The cosmic creators cannot even understand His purpose, bewildered as they are by His illusory Māyā.The use of the singular yaḥ, "He who," indicates that the frequent references to "the two Lords, Kṛṣṇa and Rāma," do not compromise the firm principle of monotheism expressed in the Śrīmad-Bhāgavatam. As explained in many Vedic literatures, the one Supreme Lord expands Himself into innumerable forms, yet He remains the one and almighty God. For example, we have this statement in the Brahma-saḿhitā (5.33): advaitam acyutam anādir ananta-rūpam. "The one Supreme Lord is infallible and beginningless, and He expands Himself into innumerable manifest forms." Out of regard for the spirit of the Lord's pastimes, in which He expands Himself and appears as His own older brother, Balarāma, the Bhāgavatam here refers to "the two Lords." But the "bottom line" is that there is one Supreme Godhead, one Absolute Truth, who appears in His original form as Kṛṣṇa.
10.57.16
utpāṭyaikena pāṇinā
ucchilīndhram ivārbhakaḥ
"As a child of seven, Kṛṣṇa uprooted an entire mountain and held it aloft as easily as a young boy picks up a mushroom.10.57.17
kṛṣṇāyādbhuta-karmaṇe
anantāyādi-bhūtāya
"I offer my obeisances to that Supreme Personality of Godhead, Kṛṣṇa, whose every deed is amazing. He is the Supreme Soul, the unlimited source and fixed center of all existence."(15-17) He who maintains, creates and destroys this universe as a pastime; He whose purpose is not even known to the secondary creators [headed by Brahmâ] who are bewildered by His invincible potency [of mâyâ]; He who playing as a child of seven years old uprooted a mountain that He held up with a single hand like a boy does a mushroom [see 10.25]; Him, Krishna the Supreme Lord to whose wondrous acts there is no end I do worship; Him who as the source of all existence is the Supreme Soul, the immovable center, I offer my obeisances.'
10.57.18
pratyākhyātaḥ sa tenāpi
(18) He, S'atadhanvâ also by him refused, left the precious jewel with him, mounted a horse that could cover a hundred yojanas and departed.
The term nyasya, "leaving in the care of," implies Śatadhanvā now believed the jewel was his; thus he was leaving it in the care of a friend. In blunt terms, this is a thief's mentality.
10.57.19
anvayātāḿ mahā-vegair
(19) Krishna and Râma mounting the chariot with the emblem of Garuda followed with the swiftest horses, o King, the murderer of Their guru [Their father-in-law as a teacher].
10.57.20
kṛṣṇo 'py anvadravad ruṣā
(20) In a Mithilâ suburban park abandoning his horse that had fallen, ran he on foot terrified with a furious Krishna who likewise speeded after him.
10.57.21
padāter bhagavāḿs tasya
vāsasor vyacinon maṇim
(21) With him on the run severed the Lord on foot with the sharp edged disc his head from his body, and searched He his upper and lower garments for the gem.
10.57.22
kṛṣṇa āhāgrajāntikam
(22) Not finding the stone said Krishna going to His approaching elder brother: 'S'atadhanvâ was killed in vain, he didn't carry the jewel.'
10.57.23
kasmiḿścit puruṣe nyastas
(23) Balarâma then said: 'S'atadhanvâ must have left the rock with some person, so go [back] to the city [of Dvârakâ] and search him out.
10.57.24
draṣṭuḿ priyatamaḿ mama
(24) l wish to see the king of Videha [the later Janaka, see 9.10: 11] most dear to Me', and thus having spoken entered the descendant of Yadu, o King, Mithilâ [the capital of Videha].
Kṛṣṇa and Balarāma had finally caught up with Śatadhanvā on the outskirts of Mithilā. Since the king of this city was a dear friend of Balarāma's, the Lord decided to enter the city and spend some time there.
10.57.25
(25) Seeing Him rose the king of Mithilâ immediately with a mind full of love and honored he Him who was so worshipable, as was prescribed with all there was to it.
10.57.26
(26) There in Mithilâ did He, the Mighty One, honored by the affectionate Janaka, the great soul, live for several years. During that time taught He Duryodhana to wield the club.
10.57.27
(27) Kes'ava the All-powerful One arriving in Dvârakâ, told to the comfort of His beloved [the grieving Satyabhâmâ] of the demise of S'atadhanvâ and the failure to get hold of the jewel.
Naturally Queen Satyabhāmā was pleased to hear that her father's murderer had been brought to justice. But her father's Syamantaka jewel still had to be recovered, and thus she was also pleased to hear of Lord Kṛṣṇa's determination to recover it.
10.57.28
(28) He, the Supreme Lord together with all the well-wishers one may so have at the end of one's life, then saw to it that the obsequies were performed for the deceased relative [Satrâjit].
10.57.29
(29) The ones responsible, Akrûra and Kritavarmâ, upon hearing that S'atadhanvâ had been killed, went stricken by fear into exile outside of Dvârakâ.
10.57.30
muhur daivika-bhautikāḥ
(30) With Akrûra in exile ill omens arose indeed for the residents of Dvârakâ that gave them by higher powers [natural disasters included] and other living beings [compare 1.14; 1.17: 19], constantly trouble in body and mind [**].
The word daivika here refers to disturbances caused by supernatural beings. These disturbances often manifest as natural calamities like earthquakes, tidal waves or extreme weather. Nowadays materialistic people attribute these disturbances to earthly causes, not realizing that they constitute punishment at the hands of superior beings. The word bhautikāḥ refers to trouble caused by fellow creatures of the earth, such as human beings, animals and insects.
According to Śrīla Śrīdhara Svāmī, Akrūra took the Syamantaka jewel and went to reside in the city of Benares, where he became known as Dānapati, "the master of charity." There he executed fire sacrifices on gold altars with elaborate assemblies of qualified priests.
Some residents of Dvārakā felt that the unusual calamities were due to Akrūra's absence, forgetting (as described in the next verse) that the Supreme Lord's personal presence in Dvārakā precluded that possibility. Because when the Lord comes to earth His pastimes resemble those of human beings, the principle of "familiarity breeds contempt" comes into play. It appears that during the lives of many saintly persons and incarnations of God there always exists a class of people who fail to appreciate, or who only occasionally appreciate, the position of the great souls among them. On the other hand, the fortunate and enlightened souls who recognize the true position of the Lord and His associates are supremely blessed.
10.57.31
ity ańgopadiśanty eke
ghaṭetāriṣṭa-darśanam
(31) Thus, my dear, were some lost in guesses forgetting what of old had been described by the sages as the consequence of His stay among the human beings; how could with Him present any calamity arise?
In Benares Akrūra became famous for performing sacrifices on golden altars and for his abundant charity to the brāhmaṇas. When the citizens of Dvārakā heard about this, some of them gossiped that Kṛṣṇa, considering Akrūra a rival, had sent him into exile. To dispel this new and incredible stain on His reputation, Lord Kṛṣṇa created various calamities in Dvārakā, thus inducing the citizens to call for Akrūra's return, which the Lord then ordered.
10.57.32
śvaphalkāyāgatāya vai
(32) [They said:] 'When Indra withheld the rains gave the king of Benares [Kâs'î, see also 9.17: 4] his daughter Gândinî to S'vaphalka [Akrûra's father, 9.24: 15] who came to him, after which it then indeed rained in Kâs'î.
Śvaphalka was Akrūra's father, and the citizens felt that the son must have the same power as the father. Śrīla Viśvanātha Cakravartī points out that because of Akrūra's relationship with his maternal grandfather, the King of Kāśī, in a time of difficulty Akrūra went to that city.
10.57.33
devo 'bhivarṣate tatra
(33) Wherever indeed he, Akrûra, his son, having his [father's] prowess stays, will lord Indra shower rains and will there be no painful disturbances or untimely deaths.'
10.57.34
prāhākrūraḿ janārdanaḥ
(34) Hearing of the elders these words, ordered Janârdana, with the thought in mind that this was not the only explanation for the omens happening [***], that Akrûra should be brought back.
Since Lord Kṛṣṇa is the supreme controller, it was obviously by His will that certain troubles appeared in the city of Dvārakā. Superficially these evils may have been caused by Akrūra's absence, and also by the absence of the auspicious Syamantaka jewel. But we should recall that Dvārakā is the eternal abode of Lord Kṛṣṇa; it is a city of divine bliss because the Lord resides there. Still, to execute His pastimes as a prince of this world, Lord Kṛṣṇa did the needful and summoned Akrūra.
10.57.35-36
pūjayitvābhibhāṣyainaḿ
tvayy āste śatadhanvanā
(35-36) Greeting him with respect and honor and pleasantly discussing topics, smiled He, fully aware of everything that went on in his heart, and said: 'We of course, o master of charity, are already familiar with the fact that you indeed at present hold the opulent Syamantaka jewel that S'atadhanvâ put under your care.
10.57.37
satrājito 'napatyatvād
(37) Since Satrâjit had no sons is it his daughter's sons [she and her sons] who after presenting water, offerings and having cleared his remaining debts, should receive his inheritance.
patnī duhitaraś caiva pitaro bhrātaras tathā/tat-sutā gotra-jā bandhuḥ śiṣyāḥ sa-brahmacāriṇaḥ. "The inheritance goes first to the wife, then [if the wife has passed away] to the daughters, then to the parents, then to the brothers, then to the brothers' sons, then to family members of the same gotra as the deceased, and then to his disciples, including brahmacārīs."
Śrīla Viśvanātha Cakravartī adds that since Satrājit had no sons, since his wives were killed together with him, and since his daughter Satyabhāmā was not interested in the Syamantaka jewel, which constituted the inheritance, it rightfully belonged to her sons.
In Kṛṣṇa, the Supreme Personality of Godhead, Śrīla Prabhupāda explains, "Lord Kṛṣṇa indicated by this statement that Satyabhāmā was already pregnant and that her son would be the real claimant of the jewel and would certainly take the jewel from [Akrūra if he tried to conceal it]."
10.57.38-39
tathāpi durdharas tv anyais
avyucchinnā makhās te 'dya
(38-39) Nevertheless should the jewel, because it for others is impossible to manage, remain with you, o trustworthy keeper of the vows. However, My brother does not completely believe Me concerning the gem. Please, to bring peace to My relatives, show it Us now, o most fortunate soul who with your altars of gold without interruption continue with your sacrifices.'
Although technically Satyabhāmā's sons had a right to the jewel, Lord Kṛṣṇa decided to leave the jewel in the care of Akrūra, who was using the jewel's wealth to continually perform religious sacrifices. Indeed, Akrūra's ability to perform such rituals on altars of gold was an indication of the jewel's potency.
10.57.40
ādāya vāsasācchannaḥ
(40) Thus won over by the conciliant words took the son of S'vaphalka the gem hidden in his garment and gave he the gem that shone as brilliant as the sun.
We can see in this chapter how a valuable jewel caused so much intrigue, violence and suffering. This is certainly a good lesson for those who desire a trouble-free spiritual life.
10.57.41
(41) After showing Syamantaka to His relatives, [and thus] doing away with the emotions [of the accusations held] with Him, offered the Master it back to him again.
For the second time, doubts about the Lord's reputation occasioned by the Syamantaka jewel are dispelled by the jewel itself. Indeed, for the second time the Lord brought the jewel to Dvārakā to establish His integrity there. This amazing series of incidents demonstrates that even when Lord Kṛṣṇa descends to this world there is a tendency for His "peers" to criticize Him. The whole material world is infected by the faultfinding propensity, and in this chapter the Supreme Lord demonstrates the nature of this undesirable quality.
10.57.42
42) Whoever recites, hears or remembers this narration which indeed, rich as it is with the prowess of the Supreme Controller Vishnu, most auspiciously removes the reactions to sin, will attain peace and drive away his badness and bad reputation.'
This narration, rich with descriptions of the prowess of Lord Śrī Viṣṇu, the Supreme Personality of Godhead, removes sinful reactions and bestows all auspiciousness. Anyone who recites, hears or remembers it will drive away his own infamy and sins and attain peace.
Thus end of the Tenth Canto, Fifty-seventh Chapter, of the Śrīmad-Bhāgavatam, entitled 'Satrājit Murdered, the Jewel Returned."
Footnotes:
* Being pure devotees, they could not actually be unhappy about this match, nor could they become jealous rivals of the Lord. Therefore they had an ulterior motive in behaving like His rivals. So there are speculations in the paramparâ about Akrûra's being cursed for his taking Krishna away from Gokula [see10.39] or Kritavarmâ's being a member of Kamsa's family, or that the two might have been angry with the victim for his spoiling Krishna's good name slandering that He would have killed his brother.
*** Also concerning this there are speculations on why there could have been this trouble despite of the Lord His gracious presence. Some suggest that Krishna would give the bad times because of being compromised by Akrûra taking the jewel elsewhere in competion to His rule, at the other hand it is not unusual that murder in a community to the rule of God and Krishna gives that community a bad time, as one also can observe generally taking place after major wars as evidenced in the Bhâgavatam describing the bad times when Krishna Himself departed for His abode after the great Kuru-war [1.14].
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